Daf 193b (דַּף קצ״ג ע״ב)

And all the children of faith, Yisrael (וְכָל בְּנֵי דִּמְהֵימְנוּתָא יִשְׂרָאֵל), all of them are strengthened in the Tree of Life (כֻּלְּהוֹן מִתְתַּקְּפִין בְּאִילָנָא דְחַיֵּי), all of them are bound truly to the Tree (כֻּלְּהוּ אֲחִידִין בְּאִילָנָא מַמָּשׁ). Some are in that body of it [some say: foliage] (מִנְּהוֹן בְּהַהוּא [ס״א נוֹפָא] גוּפָא דְּבֵיהּ), some are bound in the branches (מִנְּהוֹן אֲחִידָן בְּעַנְפִין), some in the leaves (מִנְּהוֹן בְּעָלִין), some in the roots (מִנְּהוֹן בְּשָׁרָשִׁין). They are all found to be bound in the Tree of Life (אִשְׁתַּכָּחוּ דְּכֻלְּהוּ אֲחִידָן בְּאִילָנָא דְחַיֵּי). And those who labor in the Orayta, all are bound in the very body of the Tree (וְאִינוּן דְּמִשְׁתַּדְּלִין בְּאוֹרַיְּיתָא כֻּלְּהוּ אֲחִידָן בְּגוּפָא דְאִילָנָא). And therefore, whoever labors in the Orayta is bound to everything (וּבְגִין כָּךְ מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְּיתָא, אִיהוּ אָחִיד בְּכֹלָּא), and this has been established and said (וְהָא אוּקְמוּהָ וְאִתְּמָר). “And it came to pass at the end” (וַיְהִי מִקֵּץ) - what is “at the end”? (מַאי מִקֵּץ)

Rabbi Shim‘on said (רִבִּי שִׁמְעוֹן אָמַר): a place where there is no remembrance (אֲתַר דְּלֵית בָּהּ זְכִירָה), and this is the end of the left side (וְדָא הוּא קֵץ דִּשְׂמָאלָא). What is the reason? Because it is written (מַאי טַעְמָא, בְּגִין דִּכְתִיב): “But remember me with you when it shall be well with you” (כִּי אִם זְכַרְתַּנִי אִתְּךָ כַּאֲשֶׁר יִיטַב לָךְ) (Bereshit 40). And this appeared to Yosef the Tzaddik (וְכִי הָכִי אִתְחֲזֵי לֵיהּ לְיוֹסֵף צַדִּיקָא), for he said, “But remember me with you” (דְּאִיהוּ אָמַר: כִּי אִם זְכַרְתַּנִי אִתְּךָ). But since Yosef looked into his dream (אֶלָּא כֵּיוָן דְּאִסְתַּכַּל יוֹסֵף בְּחֶלְמֵיהּ), he said, surely this dream is one of remembrance (אָמַר: וַדַּאי חֶלְמָא דִזְכִירָה אִיהוּ). And he erred in this (וְאִיהוּ טָעָה בְּהַאי), for in it, in Kudsha Berikh Hu, is everything (דְּהָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי כֹּלָּא). And for this reason, a place where forgetfulness dwells stood before him (וְעַל דָּא אֲתַר דְּהֲוָה בֵּיהּ נַשְׁיוּ קָם קַמֵּיהּ). What is written? “And the chief of the cupbearers did not remember Yosef, and he forgot him” (מַה כְּתִיב: וְלֹא זָכַר שַׂר הַמַּשְׁקִים אֶת יוֹסֵף וַיִּשְׁכָּחֵהוּ). Since it says, “and he did not remember the chief of the cupbearers,” what is “and he forgot him”? (כֵּיוָן דְּאָמַר: וְלֹא זָכַר שַׂר הַמַּשְׁקִים, מַהוּ: וַיִּשְׁכָּחֵהוּ). Rather, “he forgot him” means a place in which forgetfulness exists (אֶלָּא: וַיִּשְׁכָּחֵהוּ - אֲתַר דְּאִית בֵּיהּ שִׁכְחָה), and this is the “end” from the side of darkness (וְדָא הוּא קֵץ דְּסִטְרָא דְּחָשֶׁךְ). “Two years of days” (שְׁנָתַיִם יָמִים) - what are two years? (מַאי שְׁנָתַיִם) - a level below the level in which there is remembrance (דְּתָב דַּרְגָּא, לְדַרְגָּא דְּאִית בֵּיהּ זְכִירָה). “And Pharaoh dreamed, and behold, he stood by the river” (וּפַרְעֹה חוֹלֵם וְהִנֵּה עוֹמֵד עַל הַיְאֹר) this was the dream of Yosef (דָּא חֶלְמָא דְיוֹסֵף הֲוָה). Because every river is Yosef the Tzaddik (בְּגִין דְּכָל נָהָר, דְּיוֹסֵף הַצַּדִּיק אִיהוּ).

And this is a secret (וְרָזָא דָּא הֲוֵי): whoever sees a river in a dream, sees peace (הַאי מַאן דְּחָמֵי נָהָר בַּחֲלוֹם, חָמֵי שָׁלוֹם), as it is written: “Behold, I will extend peace to her like a river” (דִּכְתִיב: הִנְנִי נוֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם) (Isaiah 66). “And it came to pass at the end of two years” (וַיְהִי מִקֵּץ שְׁנָתַיִם), Rabbi Ḥiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאָמַר): “A king by justice establishes the land, but a man of donations tears it down” (מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה) (Proverbs 29). Come and see (תָּא חֲזֵי): when Kudsha Berikh Hu created the supernal world (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא עִלָּאָה), He arranged everything as is fitting (אַתְקִין כֹּלָא כְּדְקָא יְאוּת), and He brought forth supernal lights (וְאַפִּיק נְהוֹרִין עִלָּאִין), radiating to all sides (מְנַהֲרִין לְכָל סִטְרִין), and all is one (וְכֹּלָא אִיהוּ חַד). And He created the upper heavens and the upper earth (וּבָרָא שָׁמַיִם דִּלְעֵילָא וְאֶרֶץ דִּלְעֵילָא), to be rectified all together (לְאִתְתַּקְנָא כֻּלְּהוּ כְּחֲדָא), for the benefit of those below (לְתוֹעַלְתָּא דְּתַתָּאֵי).

Come and see (תָּא חֲזֵי): “A king by justice establishes the land” (מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ). Who is the King? This is Kudsha Berikh Hu (מַאן מֶלֶךְ, דָּא קוּדְשָׁא בְּרִיךְ הוּא). “By justice” - this is Ya'akov, who is the sustenance of the land (בַּמִּשְׁפָּט, דָּא יַעֲקֹב, דְּאִיהוּ קִיּוּמָא דְּאַרְעָא). And therefore (וְעַל דָּא): Vav is nourished from the upper Heh (ו׳ אִתְּזָן מִן ה׳ עִלָּאָה), and the lower Hei is nourished from Vav (ה׳ תַּתָּאָה אִתְּזָנַת מִן ו׳), for the sustenance of the earth is through justice (דְּקִיּוּמָא דְּאַרְעָא אִיהוּ בְּמִשְׁפָּט). For “justice establishes the land in all its structure and nourishes it” (דְּהָא מִשְׁפָּט יַעֲמִיד אֶרֶץ בְּכָל תִּקּוּנוֹי, וְזָן לָהּ). Another matter (דָּבָר אַחֵר): “King” - this is Kudsha Berikh Hu (מֶלֶךְ, דָּא קוּדְשָׁא בְּרִיךְ הוּא); “by justice” - this is Yosef (בַּמִּשְׁפָּט, דָּא יוֹסֵף); “establishes the land” - as it is written: “And all the earth came to Egypt to buy from Yosef” (יַעֲמִיד אֶרֶץ, דִּכְתִיב: וְכָל הָאָרֶץ בָּאוּ מִצְרַיִם לִשְׁבֹּר אֶל יוֹסֵף) (Bereshit 41). And because Kudsha Berikh Hu was pleased with Ya'akov (וּבְגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בֵּיהּ בְּיַעֲקֹב), He made Yosef ruler over the land (עֲבַד לֵיהּ לְיוֹסֵף שַׁלִּיטָא עַל אַרְעָא).

Rabbi Yosei said (רִבִּי יוֹסֵי אָמַר): “King” - this is Yosef (מֶלֶךְ, דָּא יוֹסֵף); “by justice he establishes the land” - this is Ya'akov (בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ, דָּא יַעֲקֹב). For before Ya'akov came to Egypt, the land did not stand, due to famine (דְּהָא עַד לָא אֲתָא יַעֲקֹב לְמִצְרַיִם, לָא הֲוָה קִיּוּמָא בְּאַרְעָא, מִגּוֹ כַּפְנָא). Once Ya'akov came to Egypt, in his merit the famine was removed, and the land was sustained (כֵּיוָן דְּאֲתָא יַעֲקֹב לְמִצְרַיִם, בִּזְכוּתֵיהּ אִסְתַּלַּק כַּפְנָא, וְאִתְקְיַּים אַרְעָא). Another matter (דָּבָר אַחֵר): “A king by justice establishes the land” - this is King David (מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ, דָּא דָּוִד מַלְכָּא), as it is written: “And David executed judgment and righteousness to all his people” (דִּכְתִיב: וַיְהִי דָוִד עוֹשֶׂה מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ) (II Samuel 8). And he established the land, and in his merit it remained after him (וְאִיהוּ קִיֵּים אַרְעָא, וּבִזְכוּתֵיהּ קָיְימָא לְבָתַר דְּנָא). “But a man of donations shall destroy it” - this is Reḥav‘am (וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה, דָּא רְחַבְעָם).

Come and see (תָּא חֲזֵי): Kudsha Berikh Hu, for the sake of the Righteous, even when judgment is decreed upon the world, it is delayed because of them and does not prevail over the world (קוּדְשָׁא בְּרִיךְ הוּא בְּגִינֵיהוֹן דְּצַדִּיקַיָּיא, אַף עַל גַּב דְּפוּרְעֲנוּתָא אִתְגְּזַר עַל עַלְמָא, מִתְעַכְּבָא בְּגִינֵיהוֹן וְלָא שָׁלְטָא עַל עַלְמָא). All the days of King David, the land was upheld for his sake (כָּל יוֹמוֹי דְּדָוִד מַלְכָּא אִתְקָיְימָא אַרְעָא בְּגִינֵיהּ), and after he died, it was still sustained through his merit (לְבָתַר דְּמִית, אִתְקָיְימָא בִּזְכוּתֵיהּ). As it is written: “And I will defend this city to save it for My own sake and for the sake of David My servant” (דִּכְתִיב: וְגַנּוֹתִי עַל הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי) (II Kings 20). In this same manner (כְּגַוְונָא דָּא), all the days of Ya'akov and all the days of Yosef, judgment did not prevail in the world (כָּל יוֹמוֹי דְּיַעֲקֹב וְכָל יוֹמוֹי דְּיוֹסֵף, לָא שָׁלְטָא פּוּרְעֲנוּתָא בְּעַלְמָא).

Come and see (תָּא חֲזֵי): “A king by justice establishes the land” - this is Yosef (מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ, דָּא יוֹסֵף); “but a man of donations shall destroy it” - this is Pharaoh (וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה, דָּא פַּרְעֹה). For because he hardened his heart against Kudsha Berikh Hu (דְּהָא בְּגִין דְּאַקְשֵׁי לִבֵּיהּ לְגַבֵּי דְּקוּדְשָׁא בְּרִיךְ הוּא), he destroyed the land of Egypt (חָרִיב אַרְעָא דְּמִצְרַיִם). And at first, by the hand of Yosef, the land was sustained through that dream which he dreamed (וּבְקַדְמִיתָא עַל יְדָא דְּיוֹסֵף אִתְקְיַּים אַרְעָא בְּהַהוּא חֶלְמָא דְּחָלַם), as it is written: “And it came to pass at the end of two full years…” (דִּכְתִיב: וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וְגו') (Bereshit 41). “And it came to pass at the end…” (וַיְהִי מִקֵּץ וְגו'), Rabbi El‘azar opened and said (רִבִּי אֶלְעָזָר פָּתַח וְאָמַר): “Hashem lives, and blessed is my Rock, and exalted is the God of my salvation” (חַי יְיָ וּבָרוּךְ צוּרִי וְיָרוּם אֱלֹהֵי יִשְׁעִי) (Psalms 18). Elohei is written with a Vav (אֱלוֹהֵי כְּתִיב בְּוי״ו) - this verse is worthy of contemplation (הַאי קְרָא אִית לְאִסְתַּכָּלָא בֵּיהּ). “Hashem lives” (חַי יְיָ) - this is the Tzaddik, the foundation of the world (דָּא חַי צַדִּיקָא יְסוֹדָא דְּעַלְמָא), who is called “Life of the Worlds” (דְּאִקְרֵי חַי דְּעָלְמִין). “And blessed is my Rock” (וּבָרוּךְ צוּרִי) - this is (some say: Hod) that which is written: “Blessed is Hashem my Rock” (דָּא [ס״א הוֹד] הוּא דִּכְתִיב: בָּרוּךְ יְיָ צוּרִי) (Psalms 144); and this is the world which is sustained upon this Tzaddik (וְדָא עַלְמָא דְּאִתְקְיַּים עֲלֵיהּ צַדִּיקָא דָא). “And exalted is the God of my salvation” (וְיָרוּם אֱלֹהֵי יִשְׁעִי) - “exalted” refers to the supernal world (וְיָרוּם דָּא עַלְמָא עִלָּאָה). Elohei with a vav (אֱלוֹהֵי בְּו״ו) - this is the heavens (דָּא שָׁמַיִם), as it is said: “The heavens, the heavens are Hashem’s” (כְּמָה דְּאַתְּ אָמֵר: הַשָּׁמַיִם שָׁמַיִם לַיְיָ) (Psalms 116).